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Spiritual
Terms modified by Spiritual Selected AbstractsSpiritual healing for rheumatoid arthritisFOCUS ON ALTERNATIVE AND COMPLEMENTARY THERAPIES AN EVIDENCE-BASED APPROACH, Issue 4 2000Article first published online: 14 JUN 2010 [source] Seeking the Truth, Spiritual and Political: Japanese American Community Building through Engaged Ethnic BuddhismPEACE & CHANGE, Issue 1 2010Masumi Izumi This essay documents the history of the Senshin Buddhist Temple in South Central Los Angeles, a Japanese American temple belonging to the Jodo Shinshu (True Pure Land) School. In the United States, ethnic Buddhists are generally perceived as socially conservative and politically passive, while convert Buddhists are known to be active in peace movements and social activism. The essay analyzes the reforms Senshin members introduced to the temple's religious rituals and elucidates the development of new cultural activities and art forms, which not only contributed to the emergence of vernacular ethnic art and music, but also to the construction of a community of socially engaged Japanese American Buddhists. By opening their temple to members of local minority communities, Senshin Buddhists formed artistic and political coalitions with other peoples of color, harboring subaltern cultural activism, which transgressed national, racial, and religious borders, and defied hegemonic racial, gender, and class hierarchies. [source] Correlations Between Spiritual Beliefs and Health-Related Quality of Life of Chronic Hemodialysis Patients in TaiwanARTIFICIAL ORGANS, Issue 7 2009Tze-Wah Kao Abstract This study evaluated the correlations between spiritual beliefs and health-related quality of life (HRQOL) of hemodialysis (HD) patients in Taiwan. Participants had to complete two questionnaires: the 36-item Short Form Health Survey Questionnaire and the Royal Free Interview for Spiritual and Religious Beliefs. They were then divided into three groups according to their strength of spiritual beliefs,having no, weak, or strong beliefs. Demographic, clinical, and laboratory data among groups were compared. Correlations between spiritual beliefs and HRQOL were then determined by the analysis of covariance and the post hoc Scheffe tests. Six hundred thirty-three patients completed the study. There were more women in the group of patients with strong beliefs (P = 0.005) and more less-educated patients in the group of patients with weak beliefs (P = 0.005). Patients with no or with strong spiritual beliefs had higher role physical (P = 0.01) and social functioning (SF) (P = 0.001) scores than patients with weak beliefs. After adjustment for gender, age, marital status, education, comorbidities, and time on dialysis, patients with no or with strong spiritual beliefs were found to have higher SF scores (P = 0.02) than patients with weak beliefs. HD patients with no or strong spiritual beliefs had higher SF HRQOL than those with weak spiritual beliefs. [source] Circulation of Books in the Medieval Franciscan Order: Attitude, Methods, and CriticsJOURNAL OF RELIGIOUS HISTORY, Issue 2 2004Neslihan Senocak One of the significant advantages that the Franciscan friars had over their secular colleagues in the medieval intellectual domain was easy access to books. Not only did the order establish well-endowed libraries, but also facilitated the circulation of books among the friars who were involved in preaching and studying. The notes on Franciscan manuscripts indicating a loan or a borrower, the library inventories, together with the constitutional evidence reveal some interesting practices in this respect. Although it was the nature of scholastic teaching that necessitated private use, and hence the assignment of books, the practice nevertheless remained unpopular with the faction in the order known as the Spirituals. They saw it as the cause of the multiplication of books, thereby a serious breach in the order's creed of evangelical poverty. The circulation of books nevertheless continued with increasing momentum and was one of the issues responsible for the schism in the order. [source] Climbing Jacob's Ladder: Reconstructing the Ladder in African American SpiritualsTHE JOURNAL OF AMERICAN CULTURE, Issue 2 2008David M. Hummon First page of article [source] Complexity and the Culture of CurriculumEDUCATIONAL PHILOSOPHY AND THEORY, Issue 1 2008William E. Doll Abstract This paper has two main foci: (1) the history of curriculum design, and (2) implications from the new sciences of chaos and complexity for the development of new forms of curriculum design and teaching implementation. Regarding the first focus, the paper posits that there exist,to use Wittgenstein's phrase,,family resemblances' between Peter Ramus' 16th century curriculum design and that of Ralph Tyler in the 20th century. While this 400-year linkage is by no means linear, there are overlapping strands from Ramus to Comenius to the Puritans to colonial New England to Horace Mann to Ralph Tyler. What unites these strands, all belonging to the Protestant Methodization movement that swept across northern Europe into colonial America and the USA, is the concept of Method. Taylor's ,time and motion' studies set the stage for Tyler's Basic Principles of curriculum design,those starting with set goals and concluding with measured assessment. The second focus draws on the new sciences of chaos and complexity to develop a different sense of curriculum and instruction,open, dynamic, relational, creative, and systems oriented. The paper concludes with an integration of the rational/scientific with the aesthetic/spiritual into a view of education and curriculum informed by complexity. [source] The role of spirituality in the mediation processCONFLICT RESOLUTION QUARTERLY, Issue 2 2009Debra A. Jones This article shares the findings of a study that explored aspects of a spiritually integrated mediation process. Specifically, the study sought to describe what makes mediation spiritual in nature, and how spirituality may affect or influence the mediation process. Semistructured phenomenological interviews were conducted with sixteen mediators who self-identified as integrating spirituality in their work, and five observers of these mediators. The study relates experiences in which mediators have integrated spirituality in mediation, with suggested implications for practice. [source] "OUR HOME IS DROWNING": IŅUPIAT STORYTELLING AND CLIMATE CHANGE IN POINT HOPE, ALASKA,GEOGRAPHICAL REVIEW, Issue 4 2008CHIE SAKAKIBARA ABSTRACT. Contemporary storytelling among the IŅupiat of Point Hope, Alaska, is a means of coping with the unpredictable future that climate change poses. Arctic climate change impacts IŅupiat lifeways on a cultural level by threatening their homeland, their sense of place, and their respect for the bowhead whale that is the basis of their cultural identity. What I found during my fieldwork was that traditional storytelling processed environmental changes as a way of maintaining a connection to a disappearing place. In this article I describe how environmental change is culturally manifest through tales of the supernatural, particularly spirit beings or ghosts. The types of IŅupiat stories and modes of telling them reveal people's uncertainty about the future. Examining how people perceive the loss of their homeland, I argue that IŅupiat storytelling both reveals and is a response to a changing physical and spiritual landscape. [source] John Colet, preaching and reform at St. Paul's cathedral, 1505,19,HISTORICAL RESEARCH, Issue 194 2003Jonathan Arnold As a Christian humanist, Colet attempted clerical reform partly by means of preaching. Evidence from Colet's ecclesiastical life as dean of St. Paul's suggests that his success was limited by the inappropriate expression of his idealistic ecclesiology, which demanded perfection. Although Colet's passion for preaching was shared and admired by humanist colleagues, his sermons received negative reactions from his cathedral clergy, the bishop of London and Henry VIII. The intellectual basis for Colet's ecclesiology was a combination of Pauline theology and Dionysian spirituality, which created a vision of Church perfection by means of purification and illumination. However, Colet sought a spiritual and moral revival, not a fundamental change to the structure of the Catholic Church. Colet's humanist success was achieved mainly outside the ecclesiastical world. [source] Health and Safety in the Medieval Monasteries of BritainHISTORY, Issue 309 2008JULIE KERR The arduous nature of monastic life could impact on the monks' physical and mental well-being, causing minor injuries but also fatalities. Back problems might develop from ringing the heavy monastery bells, digestive disorders could result from years of fasting, and those holding important offices invariably suffered from stress and strain. There has been significant discussion of healthcare in the monastery , of disease and illness, the treatment of the sick, the infirmary, and the role of professional practitioners within the monastery. Less consideration has been given to the various hazards that might affect the monks on a daily basis, from the obstacles that caused them to trip and tumble to the injuries and fatalities that could result from natural disasters, outbreaks of fire and faulty repair work. This article seeks to explore more fully the perils and pitfalls that the religious community might face, but includes a brief discussion of the general impact of monastic observance on the monks' well-being, and the spiritual and physical recourse they sought to prevent mishaps and to treat casualties. Analysis centres on the monastic houses of Britain in the high middle ages, but refers to later and continental examples for comparative purposes and where they are likely to be indicative of conditions in Britain in the twelfth and thirteenth centuries. [source] Churches that enhance spirituality and wellbeing,INTERNATIONAL JOURNAL OF APPLIED PSYCHOANALYTIC STUDIES, Issue 2 2010Robert B. Ellsworth Abstract From examining thousands of surveys from 174 congregations, we earlier identified 29 aspects of ministry with strong links to spiritual and emotional wellbeing and increased the number of people coming (Ellsworth & Ellsworth, International Journal of Applied Psychoanalytic Studies, 6(1), 46,60, 2009). This paper explores what happened when church leaders strengthened these aspects. In examining over 12,000 surveys from 37 congregations that surveyed twice, we discovered that 20 of the 29 aspects had a major impact on changing more lives and attracting more people. This paper identifies and discusses the 20 ministry essentials that actually helped congregations experience higher levels of emotional wellbeing, spiritual growth, and/or attracted more people. We also explore the question; can congregant's emotional wellbeing impact people in the larger community? Copyright Š 2010 John Wiley & Sons, Ltd. [source] Art and Science: The Aesthetic Education of the Emotions and ReasonINTERNATIONAL JOURNAL OF ART & DESIGN EDUCATION, Issue 2 2001Angelo Caranfa This paper explores the link between science and art in Charles Darwin (1809,1882) and Paul Gauguin (1848,1903). More specifically, its aim is to clarify the relations between science as the investigation of ,truths' that people hold at a particular time, on the one hand, and art as carrier of these truths into the ,emotional' realm of the people, on the other. The goal is simple; as is the method. The goal is to provide a way of teaching the humanities based on the aesthetic.[1] The method uses the figures chosen to act as a foil to each other, so that what seems to be a parallel of contrasts between Darwin and Gauguin, is, in fact, an equilibrium of the sensual and the rational. [2] The specific point that the paper argues is this: if teaching the humanities is tied pedagogically to art, then science, as well as the other disciplines, will join the curriculum in an integral way so as to contribute to the complete education of the student: physical, intellectual, moral, and spiritual. The first section of the paper develops the education of reason or mind in the life and thoughts of Charles Darwin. My remarks here will be limited primarily, but not exclusively, to his autobiography. The second part clarifies the education of the senses in the thoughts of Paul Gauguin. [source] Tourism: a sacred journey?INTERNATIONAL JOURNAL OF TOURISM RESEARCH, Issue 3 2005India, The case of ashram tourism Abstract Religious tourism,,,tourism that is motivated by faith or religious reasons,,,has been in evidence for centuries. In more recent times, however, it has been suggested that modern tourism has become the functional and symbolic equivalent of more traditional religious practices, such as festivals and pilgrimages. In other words, it is claimed by some that tourism is a sacred journey. To date, however, little work has been undertaken to explore this position; the purpose of this paper, therefore, is to contribute to this debate. Based on an exploratory study, it considers the motivations and experiences of Western tourists visiting the Sri Aurobindo Ashram and the nearby utopian township of Auroville in Pondicherry, south east India. It identifies two principal groups of visitors, namely ,permanent tourists' who have immersed themselves indefinitely in a spiritual ,Other', and temporary visitors. The latter are categorised into sub-groups which point to a variety of spiritual and non-spiritual motives. The paper concludes that there is a continuum of spirituality inherent in tourism, though this is related to tourists' experience rather than initial motivation. Copyright Š 2005 John Wiley & Sons, Ltd. [source] The new Quest for Healing: when Therapy and Spirituality Intermingle,INTERNATIONAL REVIEW OF MISSION, Issue 380-381 2007Bernard Ugeux For some decades one has noted an increased interest in spirituality outside the traditional religions of the West, viz. the three monotheisms. New spiritual quests often develop on the fringes of the churches, and sometimes even as a reaction to the churches' vision of what it means to be human. In this regard, those interested in spirituality often see their spiritual search as something linked to a general care for wellbeing or health, and reproach Christianity for being too disembodied. The association of the spiritual with the therapeutical leads to a certain permeability between the spiritual and therapeutical in terms of the claims each makes. It also leads to the creation of new alternative proposals. This porousness runs the risk of bringing confusion to everything, and using the spiritual and religious to serve therapeutic needs. However, the way in which the claims of the spiritual and therapeutical realms evolve presents a challenge to Christianity. This can be put in terms of, ,What place does Christianity attribute to the body, affectivity, pleasure, and legitimate personal development?' Some individuals and groups in the Christian churches, rather than trying to justify existing approaches, propose more "incarnated" ones that will respond to the new audience in a Christian way. From a theological, pastoral and missiological viewpoint, Christian communities are thus intended to become communities of healing and reconciliation, although not at any price. If Christian spirituality also has to favour the empowering and development of a person , for Christ has assumed everything of humanity, except sin , one should not reduce salvation to healing or ignore the paschal mystery as a way of avoiding the element of pain that this mystery contains. In short, Christianity is invited to do a work of inculturation that not only keeps in mind contemporary developments but also is accompanied by an authentic interdisciplinary discernment. [source] Bioethics and the Samoan indigenous referenceINTERNATIONAL SOCIAL SCIENCE JOURNAL, Issue 195 2009Tupua Tamasese Ta'isi Efi Tui Atua Bioethical questions are of primary concern to science, religion and traditional or indigenous knowledge. What the indigenous reference can offer the world is a re-appreciation of the rightful place of the spiritual, sacred and tapu (implicit in indigenous cultural rituals) in ethical debates. This article explores what might be the ethical in the Samoan indigenous reference. Two main indigenous Samoan concepts, tapu (the sacred) and tofa sa'ili (the search for wisdom), are considered and situated in contemporary Samoan experiences and understandings of the ethical. If ethics is about moral principles or values, these two Samoan concepts provide the basis for ethical research in a Samoan indigenous context. This article aims at providing a Samoan frame of reference to deliberate about universal codes for bioethical research and the nature of ethical research practice in the Pacific. [source] Enhancing spiritual well-being among suicidal African American female survivors of intimate partner violenceJOURNAL OF CLINICAL PSYCHOLOGY, Issue 10 2007Natalie C. Arnette Spirituality has been identified as one component of a culturally competent therapeutic intervention for African American women. The present study was designed to investigate the ability of factors, such as level of hopelessness and the use of positive religious coping strategies, to predict spiritual well-being over time. Seventy-four low-income African American women were administered self-report questionnaires measuring hopelessness, use of religious coping strategies, and two domains of spiritual well-being. Path analysis indicated that hopelessness, existential well-being, religious well-being, and positive religious coping are correlated with one another. Further, lower levels of hopelessness predict increases in existential well-being over time; higher levels of positive religious coping predict increases in religious well-being over time. Results were consistent with the study hypotheses and highlight the need to attend to predictors of spiritual well-being when implementing culturally relevant interventions with abused, suicidal African American women. Therapeutic strategies for reducing hopelessness and enhancing positive religious coping to improve spiritual and existential well-being are presented; such strategies will ensure the interventions are more culturally competent. Š 2007 Wiley Periodicals, Inc. J Clin Psychol 63: 909,924, 2007. [source] Religious Cultural Hybridity in Chudosik (Ancestor Memorial Service/Ceremony) in Korean ProtestantismJOURNAL OF RELIGIOUS HISTORY, Issue 4 2007HUNG CHULL JANG This article attempts to examine Chudosik in Korean Protestantism. The distinctive characteristics of Chudosik can be understood in terms of regarding religion as cultural practices. If so, Chudosik can be seen as a religious practice in everyday life of Korean Protestants. By conducting an ethnographic fieldwork in Seokkyo Korean Methodist church, I conceptualise five practical characteristics of Chudosik: indigenous, transformational, spiritual, pragmatic, and compounded. These characteristics show how the religious practices of Seokkyo congregation members keep both traditional socio-cultural values and the features of Christian service in order to satisfy their demand, and how they transform their religious practices. In this sense, Chudosik represents the cultural hybridity of Korean Protestantism. It is also a spontaneous output of the Korean Protestants' cultural habitus and the Korean context. Furthermore, in regard to Chudosik, it is also possible to say that Protestantism is re-embodied onto Korean culture. [source] A Role for Spiritual Change in the Benefits of 12-Step InvolvementALCOHOLISM, Issue 2007Sarah E. Zemore Background:, Emerging evidence implies a role for spirituality in recovery from substance abuse. The current study examines the hypothesis that spiritual change helps mediate (or explain) effects for involvement in 12-step groups on recovery outcomes among substance-abusing populations. Methods:, Participants (baseline N = 733) received treatment at 1 of 5 day hospital and 7 residential substance abuse treatment programs in California. Assessments included a baseline interview and 1-year follow-up; analyses incorporated regressions informed by Baron and Kenny (1986) and Sobel's (1982) test. To assess spirituality, measures included (1) the Religious Background and Behaviors scale and (2) an item assessing whether or not participants had had a spiritual awakening through their involvement with 12-step groups. Results:, Results confirmed the hypothesis. Increases in 12-step involvement from baseline to follow-up predicted higher odds of total abstinence at follow-up, and this relationship was partially explained by increases in spirituality. Results held in multivariate analyses and regardless of which spirituality measure was analyzed. Conclusions:, The present study provides further evidence that spiritual change contributes to recovery, at least within the context of 12-step involvement. The study also deepens our understanding of how 12-step involvement works. [source] Expressing the Middle English ILITERATURE COMPASS (ELECTRONIC), Issue 4 2009Isabel Davis This article surveys the rich ways in which Middle English authors used the word I, considering what it can tell us about the medieval conceptualizations of subjectivity. It argues against the idea of a sharp break between medieval and early modern accounts of selfhood, and in favour of a more sensitive understanding of the genres of medieval first-person writing, suggesting reasons why those genres don't easily correspond to categories of modern life-writing. This article considers allegory, the rhetorical device of the persona, and spiritual and allegorical ,autobiographies' in Middle English in order to arrive at an account of how medieval authors revised the influential accounts of subjectivity that they inherited from late Antique writers like Boethius and St Augustine and dramatized the subject as a site of competing psychological faculties which were in constant dialogue and distress. This article gathers its evidence from, and offers specific readings of a range of Middle English literature by Geoffrey Chaucer, John Gower, Thomas Usk, Thomas Hoccleve, Osbern Bokenham, Margery Kempe, Julian of Norwich, the York dramatist and, of course, Anon. [source] The Power of Words: Healing Narratives among Lubavitcher HasidimMEDICAL ANTHROPOLOGY QUARTERLY, Issue 1 2002Simon Dein The debate concerning the relation between magic and religion has a long history. Instead of separating religion and magic as separate domains, recent work on ritual examines how symbolic and pragmatic acts interrelate. After discussing current theories of religious healing and, specifically, the power of words in healing, this article examines how a group of Lubavitcher Hasidic Jews deals with sickness and the relation between the group's use ofbiomedicine and religious healing. According to the group's mystical text, Tanya, there is an intrinsic link between the physical and the spiritual and between religious words and the body. At times of sickness Lubavitchers communicate with the Rebbe, who instructs them to examine their religious texts. The manipulation of religious words mediated by the Rebbe results in bodily healing. The data confirm the Malinowskian hypothesis that symbolic measures come into play when pragmatic actions fail. Can Lubavitchers be characterized as holding a well-defined model of the healing process? [Lubavitch, Tanya, text, healing] [source] Learning from Native Adult EducationNEW DIRECTIONS FOR ADULT & CONTINUING EDUCATION, Issue 85 2000Jeffrey A. Orr Adult educators have much to learn from Native peoples' focus on the four directions of the medicine wheel: the emotional, physical, spiritual, and cognitive. [source] The orthodoxization of ritual practice in western AnatoliaAMERICAN ETHNOLOGIST, Issue 4 2009KIMBERLY HART ABSTRACT In rural western Turkey, villagers have replaced male performances of davul (bass drum) and zurna (double-reed wind instrument) as well as men's dancing with mevluts, special prayer services, and they have replaced women's dances to taped or live electric harmonium music with sohbets, sermons. Villagers are motivated to transform "cultural practices" that appear "backward" from the perspective of state-based ideologies of cultural progress and that are considered sinful from the perspective of Islamists. I trace their quests for spiritual and secular salvation and how they relate to the construction of a modernist Islamic worldview. [source] Casting Out Demons: The Native Anthropologist and Healing in the HomelandNORTH AMERICAN DIALOGUE (ELECTRONIC), Issue 1 2007Tanya L. Ceja-Zamarripa This article addresses academic and social costs experienced by anthropologists studying their own ethnic group. It explores how one "native" anthropologist navigates her roles as ethnographer and insider while researching curanderismo, a religiously inflected form of ethnomedicine within increasingly secular and commercialized Mexican American urban spheres. Is academic credibility weakened because the anthropologist shares the cultural history of her/his informants? When your community entrusts you with their spiritual, emotional and social woes, do they see you as ethnographer, insider, or both? To be privy to the ritual knowledge and practices of healers and the individual struggles of clients to find respite from pain is a great responsibility as curanderismo has often been pathologized by anthropology as a "primitive" tradition used only by the ignorant and backward. Given this history, the native anthropologist must find a way to manage allegiance to her cultural as well as academic community. I suggest that doing "native" research is its own form of "exorcism," casting out demons in a field that often silences native voices and holds native anthropology in lower esteem. [source] Ontologies of nursing in an age of spiritual pluralism: closed or open worldview?NURSING PHILOSOPHY, Issue 1 2010Barbara Pesut PhD RN Abstract North American society has undergone a period of sacralization where ideas of spirituality have increasingly been infused into the public domain. This sacralization is particularly evident in the nursing discourse where it is common to find claims about the nature of persons as inherently spiritual, about what a spiritually healthy person looks like and about the environment as spiritually energetic and interconnected. Nursing theoretical thinking has also used claims about the nature of persons, health, and the environment to attempt to establish a unified ontology for the discipline. However, despite this common ground, there has been little discussion about the intersections between nursing philosophic thinking and the spirituality in nursing discourse, or about the challenges of adopting a common view of these claims within a spiritually pluralist society. The purpose of this paper is to discuss the call for ontological unity within nursing philosophic thinking in the context of the sacralization of a diverse society. I will begin with a discussion of secularization and sacralization, illustrating the diversity of beliefs and experiences that characterize the current trend towards sacralization. I will then discuss the challenges of a unified ontological perspective, or closed world view, for this diversity, using examples from both a naturalistic and a unitary perspective. I will conclude by arguing for a unified approach within nursing ethics rather than nursing ontology. [source] A conversation on diverse perspectives of spirituality in nursing literatureNURSING PHILOSOPHY, Issue 2 2008Barbara Pesut PhD RN Abstract, Spirituality has long been considered a dimension of holistic palliative care. However, conceptualizations of spirituality are in transition in the nursing literature. No longer rooted within religion, spirituality is increasingly being defined by the universal search for meaning, connectedness, energy, and transcendence. To be human is to be spiritual. Some have argued that the concept of spirituality in the nursing literature has become so generic that it is no longer meaningful. A conceptualization that attempts to be all-encompassing of what it means to live a human life has a tendency to render invisible the differences that make life meaningful. For palliative patients in particular, a generic approach may obscure and relativize the important values and beliefs that inform the critical questions that many patients grapple with at end of life. A different approach to conceptualizing spirituality can be achieved through the use of typologies. Rather than obscuring difference, categories are constructed to illuminate how spirituality is understood within a diverse society and how those understandings might influence patient,provider relationships. What follows in this article is a dialogue illustrating one typology of spirituality constructed from a review of selected nursing literature. The hypothetical narrator and three participants, representing the positions of theism, monism, and humanism, discuss their understandings of spirituality and religion, and how those understandings influence the intersections between nursing ontology, epistemology, and spiritual care. [source] Singing and Silences: Transformations of Power through Javanese Seduction ScenariosAMERICAN ETHNOLOGIST, Issue 3 2000Nancy I. Cooper Glamorous women singers (waranggana) in rural central Java appear ordinary in their everyday lives, but become exemplars of extraordinary femininity in performances where flirtatious interactions may occur between them and male musicians. Although the obvious interpretation suggests sexual promiscuity, my research shows that these "seduction scenarios" are ways in which women, through their attractive power, help men transform their exuberant power into constructive spiritual potency. More superficially, men use these seduction scenarios to position themselves in a masculine prestige hierarchy. Although women can and do activate their own power through daily activities or, in the case of waranggana, through singing, they more often suppress the signs of their embodied power in favor of men's spiritual and social potency, in keeping with a highly valued ideology of social harmony shared by both. Hence, through singing and silences, waranggana preserve men's prestige and together with them participate in a social construction that usually keeps the peace at local levels, [gender, power, prestige, performance, gamelan, Javanese, Indonesia] [source] Are Spirituality and Religiosity Resources for Patients with Chronic Pain Conditions?PAIN MEDICINE, Issue 2 2009Arndt Büssing Prof Dr ABSTRACT Objective., We studied whether or not spirituality/religiosity is a relevant resource for patients with chronic pain conditions, and to analyze interrelations between spirituality/religiosity (SpREUK Questionnaire; SpREUK is an acronym of the German translation of "Spiritual and Religious Attitudes in Dealing with Illness"), adaptive coping styles that refer to the concept of locus of disease control (AKU Questionnaire; AKU is an acronym of the German translation of "Adaptive Coping with Disease"), life satisfaction, and appraisal dimensions. Patients., In a multicenter cross-sectional study, 580 patients with chronic pain conditions were enrolled. Results., We found that the patients relied on both external powerful sources of disease control and on internal powers and virtues, while Trust in Higher Source (intrinsic religiosity) or Illness as Chance (reappraisal) were valued moderately; Search for Meaningful Support/Access (spiritual quest orientation) was of minor relevance. Stepwise regression analyses revealed that the internal sources of disease control, such as Conscious and Healthy Way of Living and Positive Attitudes, were (apart from the religious denomination) the strongest predictors of patients' reliance on spirituality/religiosity. Both behavioral styles were rated significantly lower in patients who regarded themselves as neither religious nor spiritual. Positive disease interpretations such as Challenge and Value were clearly associated with a spiritual quest orientation and intrinsic religiosity. Conclusion., The associations between spirituality/religiosity, positive appraisals. and internal adaptive coping strategies indicate that the utilization of spirituality/religiosity goes far beyond fatalistic acceptance, but can be regarded as an active coping process. The findings support the need for further research concerning the contributions of spiritual coping in adjustment to chronic pain. [source] Romantic love and sex: Their relationship and impacts on ad attitudesPSYCHOLOGY & MARKETING, Issue 1 2004Ming-Hui Huang The fact that romantic love in advertising is often subsumed under sexual appeal, and that not all types of romantic love are sexual, has led to an undervaluation of romantic love as an independent ad theme, despite its universality and importance in consumers' lives. This article validates spiritual companionate love and sexual passionate love as two subtypes of romantic love separable from sex. Their impacts on ad attitudes were examined in two studies assuming pleasure and arousal to be the two underlying mechanisms. The two subtypes of romantic love demonstrated ad impacts with distinct paths, with passionate love having a pattern of impact on ad attitudes that is similar to sex, rather than to companionate love. The implications of these findings are discussed. Š 2004 Wiley Periodicals, Inc. [source] Application of the theory of planned behavior to understand intentions to engage in physical and psychosocial health behaviors after cancer diagnosisPSYCHO-ONCOLOGY, Issue 9 2006Michael A. Andrykowski Abstract A cancer diagnosis can trigger change in both lifestyle behaviors and mental health outcomes such as ,growth' and ,benefit-finding'. Assuming changes in mental health outcomes are based upon changes in specific behaviors, the Theory of Planned Behavior (TPB) may facilitate understanding of post-diagnosis change in physical and psychosocial ,health' behaviors. Adults (n=130) ,2 years post-cancer diagnosis completed an internet survey. Current performance and future behavior intentions for two physical (e.g. eating a healthy diet) and four psychosocial (e.g. spending quality time with family/friends; engaging in spiritual or religious activities) health behaviors were assessed. TPB constructs (subjective norm, behavior attitudes, perceived behavioral control) for each of the six behaviors were also assessed. Multiple regression analyses indicated the set of TPB constructs accounted for an increment of 25,53% of variance in behavioral intentions beyond that accounted for by clinical and demographic variables. Among individual TPB constructs, behavioral attitude was most consistently associated with behavioral intentions while subjective norm was least consistently associated with behavioral intentions. The TPB could serve as a comprehensive model for understanding change in both physical and psychosocial health behaviors after cancer diagnosis and could suggest innovative approaches to developing interventions to enhance post-diagnosis ,growth' and ,benefit finding'. Copyright Š 2005 John Wiley & Sons, Ltd. [source] A new anatomy of spirituality: clinical and political demands the psychotherapist cannot ignore,PSYCHOTHERAPY AND POLITICS INTERNATIONAL, Issue 3 2004Andrew Samuels Abstract I begin with some general issues and problems of defining the ,S' word. Next, I present a contemporary anatomy of spirituality stressing connections to lived experience in society. The third section is on ,responsibility' and how that links to psychological, spiritual and political concerns. Finally, inevitably, given my Jungian background, I discuss the shadow of spirituality. Throughout I make connections to the clinical encounter and dialogue in psychotherapy. 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